Illustrated in a Series of Discourses on the 12th Chapter of the Epistle to the Romans
通过对罗马书第十二章的一系列讲道来阐明
“Love the Lord thy God with all thy heart, and thy Neighbour as Thyself.”
“你要尽心爱主你的神，爱邻舍如同自己。”
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THE Twelfth Chapter of Paul’s Epistle to the Romans is usually regarded as a section complete in itself.
保罗的罗马书第十二章通常被视为一个完整的独立段落。
The thirteenth chapter, or at least the first ten verses of it, might perhaps be taken in as part of the section.
第十三章，或者至少其前十节，也许可以被纳入作为这个段落的一部分。
The topic there discussed,—which is, the duty of Christians as members of civil society—the obedience which they owe to their civil rulers and the obligations under which they lie to their fellow-subjects,—fits in well enough to those which occupy the twelfth chapter.
那里所讨论的主题——即基督徒作为公民社会成员的本分——他们对其民事统治者所应尽的顺从以及他们对同胞所负的义务——与第十二章所论述的主题非常吻合。
And the pithy and emphatic maxim about charity or love,—”Love worketh no ill to his neighbour; therefore love is the fulfilling of the law,”—would form a not unsuitable close to a series of practical lessons which all turn on the cultivation of that grace or virtue of love, in the different forms or modifications of it which different relations and circumstances require.
关于爱心或爱的那个简洁而有力的格言——”爱是不加害与人的，所以爱就完全了律法”——将为一系列实践性教训形成一个不失合宜的结尾，这些教训都围绕着培养那恩典或爱的美德，按照不同关系和环境所要求的不同形式或变化。
I am inclined, however, to adhere to what seems to be the ordinary opinion.
然而，我倾向于坚持似乎是通常的观点。
The thirteenth and subsequent chapters embrace several questions of a somewhat casuistical nature, and of rather difficult solution, apt to arise in particular states of the Church and the world.
第十三章及其后续章节包含了几个带有某种决疑论性质的问题，而且是相当难以解决的，容易在教会和世界的特定状态中出现。
The twelfth is quite general and comprehensive.
第十二章是相当一般性和全面性的。
It is not of course to be disconnected from the preceding and following portions of the Epistle,—especially from the preceding.
它当然不应与书信的前面和后面部分分离——特别是与前面的部分。
But as a summary of Christian ethics, it is, when taken by itself, an entire whole;—having, if I may so say, its own beginning, middle, and end.
但作为基督徒伦理的总结，当独立来看时，它是一个完整的整体——如果我可以这样说的话，它有自己的开头、中间和结尾。
Considered in that light, the summary has always commanded the warm admiration, not of divines only, but of moralists also;—and is, indeed, rather a favourite with a class of persons who are fond of praising the preceptive part of Christianity at the expense of those peculiar dogmas which they regard as hard and mystical.
从这个角度来看，这个总结一直赢得了热烈的钦佩，不仅来自神学家，也来自道德学家——实际上，它颇受一类人的喜爱，这些人喜欢赞扬基督教的训诫部分，却以牺牲那些他们认为艰难和神秘的特殊教义为代价。
Even Christian readers themselves, perhaps, have been apt to feel as if the moral beauty and simplicity of the exhortations of this chapter were a relief, after the more abstruse matters of doctrine which have strained and taxed their attention so severely in what goes before.
甚至基督徒读者自己，也许也倾向于感觉，在前面那些更深奥的教义问题严重地紧张和消耗了他们的注意力之后，这一章劝勉的道德美和简朴就像是一种宽慰。
One object of the present volume is to modify any such impression, and to show how thoroughly the ethics of the Gospel are impregnated with the spirit of its theology.
本卷的一个目的是要改变任何这样的印象，并表明福音的伦理是如何完全地渗透着其神学的精神。
Not merely does the word of connection or inference in the first verse,—”therefore,”—warrant the general conclusion, that it is upon the views given in the previous chapters of the Divine Sovereignty, first in the grace of justification, and then in the grace of election, that the precepts of the present chapter all hang;—but when these precepts come to be examined in detail, they are found, one and all of them, to embody the principle, that man’s right conduct, in all the relations in which he is placed, consists essentially in his knowing, and believing, and sympathizing with what may be called the conduct of God; insomuch that, in every instance, man feels and acts rightly just in proportion as he understands, by divine teaching, how God himself feels and acts in his great plan of saving mercy.
不仅第一节中的连接词或推论词——”所以”——证实了这个一般性结论，即本章的所有训诫都建立在前面章节所给出的神主权观点之上，首先是在称义的恩典中，然后是在拣选的恩典中——而且当这些训诫被详细考查时，发现它们每一个都体现了这样的原则：人在其所处的所有关系中的正确行为，本质上在于他认识、相信并同情那可以称为神的行为的东西；以至于在每个情况下，人感受和行为的正确程度正好与他通过神的教导所理解的神祂自己在祂拯救怜悯的伟大计划中如何感受和行为成正比。
I believe that what is required of me, in every department of duty, is, that, on the one hand, I apprehend God’s sovereign grace, in his justification of the unrighteous through faith in the righteousness of his Son, and in his choice and calling of the unworthy and the unwilling according to his own mere good pleasure; and then, on the other hand, that apprehending this sovereign grace in its immediate personal application to me, and as ruling God’s treatment of me, I enter into the spirit of it, and apply it myself to all with whom I have anything to do, for the ruling of my treatment of them.
我相信在本分的每个方面对我的要求是，一方面，我要理解神的主权恩典，在祂通过对祂儿子义的信心称不义的人为义，以及在祂按照祂自己单纯的美意拣选和呼召不配的和不愿意的人；然后，另一方面，理解这主权恩典对我的直接个人应用，以及作为统治神对我的待遇，我进入它的精神，并将它应用于所有与我有任何关系的人，来统治我对他们的待遇。
Now these are the two themes which occupy the whole doctrinal part of the Epistle;—the sovereignty of God’s grace in justification, and the sovereignty of his grace in election and vocation;—the one being discussed in the first eight chapters, and the other in the ninth, tenth, and eleventh.
现在这两个主题占据了书信整个教义部分——神恩典在称义中的主权，以及祂恩典在拣选和呼召中的主权——前者在前八章中讨论，后者在第九、十、十一章中讨论。
I assume the teaching of these chapters upon both of these views of God’s grace; and I endeavour, with reference to the twelfth chapter as a whole, and with reference to its precepts in detail, to bring out the amazing harmony and identity that there are between that grace of God and every duty which, on the ground of it, he requires of them that believe.
我假定这些章节关于神恩典这两个观点的教导；我努力，就第十二章整体而言，以及就其详细训诫而言，要显明神的那恩典与祂在此基础上要求信徒履行的每一个本分之间存在的惊人和谐与一致性。
The plan which I have adopted, dividing the chapter into three parts, is explained and vindicated as I proceed from verse to verse in my exposition.
我所采用的计划，将这一章分为三个部分，在我逐节进行解释时得到说明和证实。
It is not necessary to enter upon a formal defence of it beforehand; I trust to its approving itself in the course of its detailed development.
没有必要事先进行正式的辩护；我相信它会在详细展开的过程中证明自己。
I may observe, however, that down to the end of the eighth verse, there is little or no room for doubt.
然而，我可以观察到，直到第八节结束，几乎没有疑问的余地。
Believers are in the first place (ver. 1, 2), summoned to a personal dealing, each for himself, directly and immediately with God.
信徒首先（第1、2节），被召唤要个人处理，各人为自己，直接并立即与神打交道。
They are to consecrate themselves to God, and separate themselves from the world, for the proving of the will of God; and this they are to do as individuals,—not jointly, but severally.
他们要将自己献给神，并将自己从世界中分别出来，为了察验神的旨意；这是他们要作为个人来做的——不是共同地，而是各自地。
Then, in the second place, (ver. 3–8,) they form themselves, or find themselves formed, into a collective body, in which they have all their separate gifts, and functions, and offices; while yet such order and mutual subordination reign that they all act in harmony,—not only severally, but jointly also.
然后，第二，（第3-8节）他们形成自己，或发现自己被形成为一个集体，在其中他们都有各自分别的恩赐、功能和职分；然而这样的秩序和相互从属占主导地位，使得他们都和谐地行动——不仅各自地，也是共同地。
Thus far, the arrangement is clear enough.
到此为止，安排是相当清楚的。
After the eighth verse, however, there might at first sight seem to be a mere miscellaneous string of good advices, some having reference to the Christian’s duty in the Church, others to his duty towards the world, and others again partly to both, but all mingled together, as one would say, very much at random.
然而，在第八节之后，乍一看似乎只是一系列杂乱的好建议，有些涉及基督徒在教会中的本分，其他涉及他对世界的本分，还有一些部分涉及两者，但都混合在一起，可以说，非常随意。
Thus the ninth verse brings in the duty of universal charity, or love, in the midst of precepts evidently bearing upon the fellowship of Christians as such; whereas again in the fifteenth and sixteenth verses, or at all events in the latter, we have what looks like a counsel of Christian brotherhood, while both before and after the teaching refers to the treatment of persecutors.
因此第九节在显然涉及基督徒作为基督徒的团契的训诫中间引入了普遍慈爱或爱的本分；而在第十五和十六节中，或者无论如何在后者中，我们看到的似乎是基督徒弟兄情谊的劝告，而在前后的教导都涉及对逼迫者的待遇。
Hence I believe the notion has come to prevail, that beyond the first eight verses there is no exact order to be traced in the chapter.
因此我相信这种观念已经流行，即在前八节之后，这一章中没有确切的顺序可以追踪。
I am persuaded that this is a mistake, and that it has led to an inadequate interpretation, to say the least, of some of the verses in question.
我确信这是一个错误，至少可以说，它导致了对所讨论的一些经节的不充分解释。
I have endeavoured to show how the introduction of the general commandment of love (ver. 9) qualifies the special commandment of brotherly love (ver. 10); and also how the enjoining of sympathy (ver. 15), and even apparently of unanimity (ver. 16), is very much to the purpose in considering how a hostile world is to be treated.
我已经努力表明普遍爱的诫命（第9节）的引入如何限定了弟兄之爱的特殊诫命（第10节）；以及同情的要求（第15节），甚至显然一致的要求（第16节），在考虑如何对待敌对的世界时是非常切题的。
I look at those precepts which appear to be out of their place, and inquire what, supposing that they are in their place, is their bearing in the connection in which they actually stand; and in doing so, I begin to find in them a force and point not otherwise observed.
我查看那些似乎不在其位置的训诫，并询问，假设它们在其位置上，它们在实际所处的关联中有什么意义；在这样做时，我开始在其中发现否则不会观察到的力量和要点。
I trace an orderly sequence in the whole train of thought, as the writer would lead believers in Jesus to apprehend what they are to God, as his peculiar people; what they are in respect of their union among themselves, and their organization into one body, for the purposes of fellowship and of work; and what they are in respect of their position in a hostile world, and the duties which they owe to “them that are without.”
我在整个思路中追踪一个有序的序列，正如作者要引导耶稣的信徒理解他们对神是什么，作为祂特殊的子民；他们在彼此联合方面是什么，以及他们为了团契和工作的目的组织成一体；以及他们在敌对世界中的地位方面是什么，以及他们对”外人”所负的本分。
It is this view that has reconciled me to the Title suggested by a friend for my treatise.
正是这种观点使我接受了一位朋友为我的论文所建议的标题。
I do not profess formally to discuss the “two great commandments” in connection with my theme.
我不声称正式讨论与我主题相关的”两大诫命”。
But having sought to enter into the meaning of Paul’s ethical directory, without any immediate reference to the Lord’s summary, I have noticed with much interest how the law or principle of love, given forth as a pure ray of light from the Sun of Righteousness, is as it were broken up in its application to the details of duty;—how, as if he were giving a practical commentary on his Master’s saying, the Apostle brings out the working of supreme love to our God in self-consecration, transformation, and obedience; and brings out also the working of equal love to our neighbour,—our loving him as ourselves,—in Christian brotherhood among believers, and Christian humanity towards all men.
但在寻求进入保罗伦理指南的意义时，没有直接参考主的总结，我以极大的兴趣注意到爱的律法或原则，作为从公义日头发出的纯净光线，在应用于本分的细节时似乎被分解了——如何，仿佛他在对他主人的话语给出实际注释，使徒显明了对我们神的至高之爱在自我奉献、变化和顺服中的运作；也显明了对我们邻舍的相等之爱——我们爱他如同自己——在信徒中间的基督徒弟兄情谊中，以及对所有人的基督徒人道中的运作。
There is no attempt in this work to deal with the chapter critically, or even, in the strict sense, exegetically.
在这项工作中没有试图批判性地处理这一章，甚至在严格意义上也没有进行释经。
If that had been my aim, I must have discussed some questions of interpretation which I have not even raised, and dwelt upon some sentences and clauses on which I have only slightly touched.
如果那是我的目标，我必须讨论一些我甚至没有提出的解释问题，并详述一些我只是略微涉及的句子和从句。
It is to be remembered, however, that there are not any considerable critical or exegetical difficulties in the passage.
然而，要记住的是，在这段经文中没有任何重大的批判性或释经的困难。
Of the various readings, two only are noticeable, not for any force of external evidence in their favour,—the weight of manuscript authority, both in quantity and in quality, being decidedly against them;—but because they illustrate the way in which alterations of the text have sometimes crept in, through the prejudice or erroneous judgment of transcribers.
在各种读本中，只有两个值得注意，不是因为有任何外部证据支持它们——手稿权威的分量，无论在数量还是质量上，都明确反对它们——而是因为它们说明了文本的改动有时是如何通过抄写员的偏见或错误判断而悄然进入的。
Thus in the thirteenth verse, some copies have, instead of distributing or ministering to the “necessities” of saints, ministering to their “memories” (μνείαις for χρείαις);—an alteration evidently savouring of that undue reverence for the departed which early began to prevail in the Church, and ultimately became worship.
因此在第十三节中，一些抄本有，不是分配或供应圣徒的”需要”，而是供应他们的”记念”——这个改动显然带有对逝者过度敬畏的味道，这种敬畏早期开始在教会中盛行，最终变成了敬拜。
Again at verse eleventh, the clause, serving “the Lord,” is in a considerable number of manuscripts, serving “the time,” or “season” (καιρῷ for Κυριῷ).
再次在第十一节，”服事主”这个从句，在相当数量的手稿中是服事”时间”或”时节”。
The copyist apparently thought that the idea of “serving the Lord” was too general to come in among the specific directions with which it is joined, and therefore he made it “serving the time,”—that is, acting in conformity or in obedience to the time or season; an injunction not very appropriate or emphatic, and not very much in accordance with what Paul elsewhere says about being diligent in season and out of season.
抄写员显然认为”服事主”的概念太一般化，不适合与其相连的具体指示，因此他将它改为”服事时间”——即按照时间或时节行事或顺从；这是一个不太合适或有力的命令，也不太符合保罗在别处关于无论得时不得时都要殷勤的说法。
That the received text, as it stands, has a relevant meaning, I have endeavoured to show.
我已经努力表明，现有的公认文本确实有相关的意义。
Much has been made, in former times, by theologians, both Romanist and Protestant, of the expression in the sixth verse, “the proportion” or the analogy “of faith.”
在以前的时代，罗马天主教和新教的神学家都对第六节中”信心的比例”或类比这个表达大做文章。
It has been used, in fact, as a sort of proof text to support a principle of interpretation of very wide application, and requiring somewhat delicate handling.
实际上，它被用作一种证明文本，来支持一个应用非常广泛的解释原则，需要相当精细的处理。
The principle is this,—that in fixing the meaning of any particular passage, regard is to be had to the general strain of the teaching of Scripture, and of the system of truth as understood and held by the Church Catholic.
这个原则是这样的——在确定任何特定段落的意义时，要考虑圣经教导的总体倾向，以及公教会所理解和持守的真理体系。
However sound the principle may be, within due limits, it derives no support from the passage now in question; in which it cannot be an objective measure or standard of faith that is intended, but rather the inward, subjective kind, or amount of conviction which a man has in himself.
无论这个原则在适当范围内多么合理，它从现在讨论的段落中得不到支持；在其中不可能是指信心的客观尺度或标准，而是指一个人在自己里面拥有的内在的、主观的确信类型或数量。
Having formed that opinion, I have not deemed it needful to dwell on the phrase, “the proportion of faith,” or to discuss the principle of interpretation which it has been supposed to countenance; since I take it to mean simply that he who prophesies should in doing so go to the full extent of the faith wrought in him, or, as I have expressed it, should prophesy—”believing all that he says, and saying all that he believes” (see page 119).
形成了那个观点后，我认为没有必要详述”信心的比例”这个短语，或讨论它被认为支持的解释原则；因为我认为它简单地意味着预言的人在这样做时应该充分发挥在他里面作成的信心，或者，如我所表达的，应该预言——”相信他所说的一切，说出他所相信的一切”（见第119页）。
I am glad to find that I may appeal in support of my opinion to so high an authority as Alford.
我很高兴发现我可以诉诸像阿尔福德这样的高权威来支持我的观点。
Had my plan been different from what it is, I must have gone much more fully into the consideration of the topic treated of in the fourth and following verses, taken in connection with Paul’s teaching in his First Epistle to the Corinthians, (ch. 12,) where the same subject is handled at greater length.
如果我的计划与现在不同，我必须更充分地考虑第四节及以下几节所处理的主题，结合保罗在哥林多前书（第12章）中的教导，那里对同一主题有更详细的论述。
I am aware that I have thus been led to omit some topics of interest regarding the constitution and organization of the Church, whether viewed as an unseen, spiritual fellowship, or as an outstanding society in the world.
我意识到这样我被引导省略了一些关于教会构成和组织的有趣主题，无论是将其视为无形的属灵团契，还是世界中杰出的社会团体。
But the discussion of these topics would have drawn me away from the more immediate design of the Apostle’s discourse; which is not to lay down an ecclesiastical platform, but to enforce personal obligations.
但讨论这些主题会使我偏离使徒话语更直接的设计目的；这个目的不是制定教会纲领，而是强调个人义务。
For much the same reason, I have dealt somewhat summarily with the phrase in the twentieth verse, “coals of fire,” or “burning coals;” contenting myself with a single reference to the passage in the Old Testament which the Apostle manifestly has in view (Prov. 25:21, 22).
出于大致相同的原因，我对第二十节中的”火炭”或”燃烧的炭”这个短语处理得相当简略；满足于对使徒明显考虑的旧约段落的单一引用（箴言25：21，22）。
Several other Old Testament texts might have been exegetically examined, and might have been found very much to the purpose.
其他几处旧约经文本可以被释经地考查，并且可能会发现非常切题。
An inquiry of deepest interest would thus have been opened up, into the harmony of the teaching of both Testaments, not only as to the penal justice of God, but as to the sentiments with which his saints regard the execution of its righteous awards.
这样就会开启一个最深层次的探究，探讨新旧约教导的和谐，不仅关于神的刑罚公义，而且关于祂的圣徒对执行其公义审判所持的情感。
The inquiry, however, would demand, and deserve, a separate treatise.
然而，这个探究需要并值得一个单独的论文。
It would demolish, I am persuaded, the notion of there being any real difference between the Christian dispensation and those which preceded it, on the subject of God’s treatment of his enemies and his people’s acquiescence and sympathy therein; and would make it clear, that, with all the fuller discoveries of his love which we have in the Gospel, we are called all the more on that account to realize, for ourselves and for others, the dark, overhanging cloud of ultimate retribution.
我确信，它会摧毁这样的观念，即在神对祂仇敌的待遇以及祂子民对此的默许和同情这个主题上，基督教时代与之前的时代之间存在任何真正的差异；并且会明确表明，由于我们在福音中有对祂爱的更充分发现，我们更加被呼召要为自己和他人认识到终极报应那黑暗、悬在头顶的云彩。
But any such discussion as that would have led me away from the line I had prescribed to myself.
但任何这样的讨论都会使我偏离我为自己规定的路线。
Of the texts indicated, it is enough to say, that since they, one and all of them, apply the phrase exclusively to the infliction of judicial vengeance, for the vindication of the righteous and the punishment of the ungodly, they confirm the opinion that we cannot interpret the Apostle’s precept (ver. 20) as if it contemplated only a good issue of kindness shown to an enemy; that its meaning is not exhausted unless we hold it to have fully in view the possibility of the issue being exactly the reverse.
关于所指出的经文，只需说，既然它们全部都专门将这个短语用于施行司法报复，为义人辩护和惩罚不敬虔的人，它们证实了这样的观点：我们不能解释使徒的训诫（第20节）如同它只考虑对仇敌显示仁慈的良好结果；除非我们认为它完全考虑到结果恰恰相反的可能性，否则其意义就没有穷尽。
What I wish to be understood, in short, is, that the present treatise is entirely practical.
简而言之，我希望被理解的是，本论文完全是实用性的。
The Discourses when preached were meant to be practical; and they are published nearly as they were delivered.
这些讲道在传讲时就是为了实用；它们几乎按照传讲时的样子出版。
When I call them practical, however, I mean practical in an evangelical point of view.
然而，当我称它们为实用时，我是指从福音观点来看的实用。
I endeavour, throughout, to carry the stream of sound doctrine through all the departments of duty that I have to survey.
我始终努力将纯正教义的水流贯穿我必须考察的所有本分部门。
In particular, as the chapter begins with a pointed reference to Sacrifice, and ends with a very solemn appeal to Judgment, so I think there is a propriety in viewing the whole of this brief code of Christian ethics, as well as every part of it, in the light of those high attributes of the Divine character, and those great principles of the Divine government, of which the first and second advents of Christ may be said to be the exponents.
特别是，由于这一章以对献祭的明确提及开始，以对审判的非常庄严的呼吁结束，所以我认为在那些神性品格的崇高属性和神治理的伟大原则的光照下看这整个基督徒伦理简要法典以及其每一部分是合宜的，基督的第一次和第二次降临可以说是这些属性和原则的阐释者。
I start with the assumption of the Atonement made by Christ at his first coming being a real satisfaction to Divine justice, through his real substitution of himself in the room of the guilty who are obnoxious to justice.
我从这样的假设开始：基督在祂初次降临时所作的赎罪是对神公义的真正满足，通过祂真正地替代那些应受公义审判的有罪之人。
And I can find no meaning in the very solemn closing verses of the chapter unless they involve the reality of wrath and retribution, to be consummated when the Lord cometh again.
除非它们涉及愤怒和报应的现实，要在主再来时完成，否则我在这一章非常庄严的结尾经文中找不到意义。
I solicit special attention, in this view, to the last two or three Discourses in the volume.
从这个观点，我请求特别注意本书中最后两三篇讲道。
For, however modern theological refinement may shrink from any notion of righteousness that is not remedial, and any notion of punishment that is not resolvable into correction, I am fully persuaded that it is fatal, not less to the high and healthy tone of Christian morals than to the living power and influence of Christian faith, to repudiate or keep in the back-ground the doctrine or fact of judicial retribution.
因为，无论现代神学精细化多么回避任何非补救性的义的概念，以及任何不能归结为矫正的刑罚概念，我完全确信，拒绝或将司法报应的教义或事实置于背景中，对基督徒道德的崇高健康基调和基督徒信仰的活泼力量与影响来说都是致命的。
That doctrine, or fact, I take to be the essence of law and government.
我认为那个教义或事实是律法和治理的本质。
Without it, neither the Divine sovereignty nor human responsibility,—neither the sovereignty which is God’s prerogative as a moral ruler, nor the responsibility which is man’s dignity as a free moral agent,—can, in my opinion, be safe.
在我看来，没有它，无论是神的主权还是人的责任——无论是作为道德统治者的神的特权的主权，还是作为自由道德主体的人的尊严的责任——都不能安全。
On any system which excludes that element, God is dishonoured, and man must in the long run be degraded.
在任何排除那个要素的系统中，神被羞辱，人最终必须被贬低。
I recognise it alike in the theology and in the ethics of Paul.
我在保罗的神学和伦理学中都同样认识到这一点。
R. S. C.
R. S. C.
EDINBURGH, February 1860.
爱丁堡，1860年2月。
TABLE OF CONTENTS
目录
INTORDUCTORY OBSERVATIONS
引言
— PART I: THE CHRISTIAN IN HIS RELATION TO GOD
— 第一部分：基督徒与神的关系
I. Consecration to God, (Verse 1)
一、献身于神（第1节）
— A Sacrifice—
— 一个祭物——
—- 1. Its Nature
—- 1. 其本质
—- 2. Its Conditions
—- 2. 其条件
—- 3. Its Qualities
—- 3. 其品质
—- 4. Its Matter
—- 4. 其内容
—- 5. Its Motive
—- 5. 其动机
II. Separation from the World (Verse 2)
二、从世界分别出来（第2节）
- Nonconformity to the World
- 不效法这个世界
- The Renewing of the Mind
- 心意更新
- Proving the Will of God
- 察验神的旨意
— Part II: THE CHRISTIAN IN HIS RELATION TO HIS FELLOW-CHRISTIANS—THE CHURCH, OR COLLECTIVE BODY OF BELIEVERS
— 第二部分：基督徒与同为基督徒的关系——教会，或信徒的集体
I. Qualification for Membership—Self Estimation (Verse 3)
一、成员资格——自我评估（第3节）
II. Diversity of Gifts and Offices among the Members (Verse 6)
二、成员间恩赐和职分的多样性（第6节）
III. Distribution of Offices and Works among the Members, (verse 6–8)
三、成员间职分和工作的分配（第6-8节）
IV. Characteristics of Active Membership Love and Brotherly Love (Verse 9, 10)
四、积极成员身份的特征 爱和弟兄之爱（第9、10节）
V. Characteristics of Active Membership Diligence—Fervour—Service (Verse 11)
五、积极成员身份的特征 殷勤——热心——服事（第11节）
VI. Characteristics of Active Membership Hope—Patience—Prayer (verse 12)
六、积极成员身份的特征 盼望——忍耐——祷告（第12节）
VII. Characteristics of Active Membership Mutual Beneficence and Hospitality (Verse 13)
七、积极成员身份的特征 相互施恩和接待（第13节）
— Part III: THE CHRISTIAN IN HIS RELATION TO A HOSTILE WORLD
— 第三部分：基督徒与敌对世界的关系
I. The Alternative of Blessing or Cursing (Verse14)
一、祝福或咒诅的选择（第14节）
II. The Charm of the Blessing—Sympathy (Verse 15)
二、祝福的魅力——同情（第15节）
III. The Charm of Sympathy—Mind Accommodating itself to Mind (Verse 16)
三、同情的魅力——心思适应心思（第16节）
IV. The Essential Conditions—Generosity and Honour (Verse 17)
四、基本条件——慷慨和尊荣（第17节）
V. The End Sought—Peace (Verse 18)
五、所寻求的目标——和睦（第18节）
VI. Redress and Retribution—Abdicated by Man and left to God (Verse 19)
六、补救和报应——人放弃而留给神（第19节）
VII. Good Overcoming Evil—The Solemn Issue of Weal or Woe (Verse 20, 21)
七、以善胜恶——祸福的严肃结果（第20、21节）
VIII. Force of the Appeal—”Dearly Beloved,” (Verse 19)
八、呼吁的力量——”亲爱的”（第19节）